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Petavatthu(Ghost stories)36
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Petavatthu>>'AMBASAKKHARA' ---- = BOOK IV : MAHAVAGGO = 36. THE STORY OF AMBASAKKHARA (4.1) While the Lord Buddha was staying at Jetavana monastery, a Licchavi Rajah(king) named Ambasakkhara, heretic and unbeliever, reigned in Vesali. There also lived an upright merchant who bridged over a swamp with sandalwood planks. His nephew on the other hand, for bringing stolen goods to his uncle's bazaar, was punished by pierced on wooden stakes. Of these the verses tell the story. The first verse was inserted by the redactors. 1. There is a city of the Vajjians called Vesali; there lived Ambasakkhara, the Licchavi king, When he saw a peta outside the city he wished to know why, and asked him straightway: 2."This man has no bed nor couch, goes not forward or backward; is without food, drink or clothes; neither has he woman attendant. 3."Kinsmen and friends of his in the past taking compassion on him are now unable to see him. Therefore he is by them forsaken. 4. "He who is down has no friends; friends desert when they see misery, though while they see prosperity they surround us. He who is up has many friends. 5. " By enjoyment of all his wealth, his substance must be wasted. His body blood-stained and utterly broken, like the clinging dewdrop, to his life comes ending. 6. "To him, thus enduring to the bitter end, terrified at the stake of nimb wood (the king spoke :) 'You, Yakkha , after what sort say you live! it is better to be alive? ' The peta : 7. "This man (on the stake) was my kinsman; I remember his former life. Seeing him I felt pity for him, otherwise for his wickedness he should fall into hell. 8. "Hence departing from here, O Licchavi, this man, doer of sinful deeds. will be reborn in hell, crowded and fearful, exceeding hot, severe, frightful. 9. "Even that stake with its diverse parts is better than that hell. May he not fall into hell, severe and frightful, utterly woeful, altogether painful' 10. "Now if this man hear what I say, he will be overwhelmed in sorrow and give up his breath. Hence I say it not before him, lest through me alone corne end of life." The king: 11. "The case of this man have I learnt, but I would ask somewhat else of you. If you grant us leave we will ask you; but let there be no anger towards us. The peta: 12. "Truly as to that you have my promise. Not to an unbeliever comes the tale. Even though I be unwilling. you may believe my words, Ask as you wish, I will reply as I am able." - The king: 13. "Whatever I shall see with mine eyes, in all that may I have full faith. If even when I have seen I believe not then, yakkha, you may make it my own doing." The peta: 14. "Let me have your faithful promise. When you have heard Dhamrna, may you win faith, while you seek higher knowledge with uncorrupt mind. Whatever Dhamma has or has not been heard by you, I will declare all as known." The king: 15. "Upon a decorated white horse you come here to him who is impaled upon a stake. This is a means of going that is wonderful and worthy to be seen. Of what deed is this the consequence? " Peta: 16 . "In the middle of this city of Vesali in the path through the swamp there was a hellish spot. One day in. a religious mood I took white sandal wood and laid it in that place. 17. "Thereon placing our feet, both we and others went across. This is a conveyance that is wonderful and worthy to be seen. Of that very deed is this the result." Rajah: 18 ."Your countenance illuminates all the regions, and in all directions your fragrance is wafted. You possess the potency of a yakkha and have great might, but you are naked. Of what is this the result ? " Peta : 19. "Free from anger and always of believing mind, I approached the people with gentle words. Of that same deed is this the result ; my deva-countenance is ever bright. 20. "When I noticed the fame and renown of those who were firm in Dhamma, I proclaimed it with devotion in my heart. Of that very deed is this the result; my devaperfume is ever continually wafted forth. 21 . "While my companions were bathing at the ford, I took their raiment and hid it up the bank. I sought to have a joke and had no evil thought. Hence am I nude, and my life is miserable." Rajah: 22. "If any one commits evil in sport, such, they say, is the fruit of his deeds: but if he does so not in sport what do they say is the result of his acts? " Peta : 23. "Whatever men have wicked intent in the mind and are corrupt in word and deed, beyond a doubt at breaking up of body they enter hell. 24 . "But others, longing for the bright world, find delight in charity and hold themselves in restraint ; these when body breaks up beyond a doubt enter the bright world." When the peta had thus briefly analyzed the fruits of action, the Rajah, unbelieving spoke this verse: 25. "Why, I ask, should I really believe this to be the result of virtue and of sin? Or what have I seen that I should sincerely believe? Or who could make me believe this ?" Peta: 26. "When you have seen and heard, believe: 'This is the result of virtue and of sin.' If both virtue and sin are non-existent, would it be that men are blessed or distressed? 27. "And if human beings did not commit virtuous and wicked deeds here in the world of men, then would not people, the high and the low, be blessed or distressed in the world of men. 28. "But because human beings do commit virtuous and wicked deeds in the world of men. for that reason people, the high and the low, are blessed or distressed in the world of men. 29 . "Of two sorts now, they say, is the result of deeds; one must understand that of the one who is blessed and that of the one in trouble. The devas enjoy themselves, but the fools, seeing this twofold result, are tormented." He was asked the question: "But you who thus believe in the fruit of action, why do you undergo such misery? " 30. "There are for me no deeds by others done : no one who in bestowing gifts would ascribe them to me: clothes and couch besides food and drink. Therefore I am nude, and my life is miserable." When the king heard that he desired to obtain clothes and other things, he said: 31. "Now verily there must be some means, yakkha, whereby you may obtain clothes. Tell me of a source ; we shall listen to a trustworthy word thereon." Peta : 32. "There is here a monk by the name of Kappitaka : he is muser and moral, worthy and liberated, sense-controlled, lives restrained by rule, is tranquil. and has attained the highest views. 33. "He is kind in speech, affable, meek and pleasant, and his greeting is sincerely expressed. Peacefully he dwells in the region of virtue and deserves gifts from devas and from men. 34. "He is tranquil and has dispelled the haze of wicked thoughts; he is freed, lust-free, is selfless, upright; he has no life-substrate nor wish for this and that. He has attained the threefold knowledge brilliantly. 35. "Although they have seen him, he is little known, has few acquaintances; among the Vajjians they call him sage. Yakkhas know him as free from leanings, a man of piety, faring through the world, 36. "If you give him, assigning them to me, a suit or two, and he accept them, me also you will see furnished with garments." The king: 37. "In what place dwells the recluse that going we may see him now? He is the one who today can dispel in me doubt and uncertainty, the poppet-show of heresy." The peta : 38 . He is seated in Kappinaccana, surrounded by many devas(angels). He is delivering a pious talk, true to his repute, earnest in open abstinence from anger." The king: 39· "Now will I go and do thus. I will array the recluse in a suit. This accepted, then you too may be provided with clothes." The two went there and the peta said: 40. "I go not untimely to a world-forsaker. For you, Licchavin, this is no proper time. Visit him timely, you will then see him seated alone there." The following verses were spoken by the redactors: 41. When he had thus spoken the Licchavi surrounded. with his servants went to that city, to his home, his own abode. 42. From that time he carried out his householder duties: he bathed and had selected from a basket eight suits and went to deliver them attended by his servants. 43. When he arrived at that place, he saw the recluse of undisturbed thoughts who had returned from his meal, tranquil, sitting at the root of a tree. 44. When he came up to him . he spoke to him asking him about his health and well-being; "I am a Licchavi from Vesali, if you please, and I am known as Ambasakkhara, the Licchavi. 45· "Accept from me, reverend sir, these eight fine suits; I give them to you. Just for this purpose have I come here that I mjght be happy." Recluse(monk) : 46. "Even from afar the recluses(monks) and the brahmans avoid your dwelling. In your home the bowls are broken and also the monks' cloaks are rent. 47· "Now others with axe-like kicks make the recluses fall head foremost; such injuries are done to world-forsakers and recluses. 48. "Not even sesame oil with grass did you give them, nor do you tell the road to him 'who has lost his way. From a blind man you yourself take a stick. Such a man you are, miserly and unrestrained. 49. "Now just for what reason and in what form will you make a distribution of donation to us ?" The king: " Reverend sir, I acknowledge the truth of what you say. I injured recluses and brahmans. 50. "I wished to play a joke and had no evil motive; verily, your reverence, that offence of mine was indeed a sin. Verily he committed wickedness in jest. His happiness is imperfect, and he experiences pain. 51. "He is young and youthful, but he has nakedness as his lot. Now what is worse for him than this? 52, "Reverend sir, I saw him in agitation and in sin; therefore I give a gift. Lord, accept the eight suits and let these presents be assigned to the yakkha." Recluse(monk): 53. "Surely the gift in many ways is acceptable, and may it have endless virtue for you, the giver. I accept from you the eight suits; may these presents be assigned to the yakkha.' 54. Then the Licchavi sipped water (from his palm) for purification and gave the elder the eight suits . "May they be acceptable I behold the yakkha wearing clothes." 55. Then he saw him anointed with the essence of sandal wood, of good birth and of noble appearance, on thoroughbred mounted, adorned in excellent clothes. He was surrounded (by attendants) and had attained the potency ot a yakkha. 56. With joy and gladness, with happy thoughts and beaming face, the king saw him; for he had seen his deed and its great result; he had realized it with his own eyes. 57. He went up to him and said: "I will give a gift to the recluses and the brahmans ; in fact I do not have anything which is not to be given away. You, yakkha, have been for me a great helper." The peta: 58 . "And you, Licchavi, have given me gifts which have not been in vain. I for my part win form a friendship with you, I the non-human with you the human." The king: 59. "Way, kinsman, refuge, friend have you been to me, yes, deva too. I beseech you with an anjali salute, yakkha. I desire to see you again." The peta : 60. "If you become unbelieving, miserly, or entertain wrong opinions, and in that same state if you try to see me, even though I will notice you, yet I will not talk to you. 61. "If you have respect for Dhamma, find delight in giving donations, keep yourself restrained(in senses), and are a fountain of supply for recluses and brahmans, and if you thus have opportunity of seeing me and I see, I shall greet you kindly. 62. "Quickly free this man from the stake, since through this event we have formed intimate relations, I am thinking of his torment, now that we have here made mutual friendship. 63. "And if this man is quickly released from the stake, he will zealously practise virtuous deeds and be freed from this veritable hell. A deed must be experienced elsewise, 64. "Go to Kappitaka and at the proper time share wealth with him. Before him seated ask him yourself. He will tell you of this matter. 65. "Visit this same monk and ask him- you seek merit & your mind is not debased- he according to his knowledge will explain what has not been heard by folk yes, all of Dhamma will he proclaim. (And thoughtfully he declared the Dhammapath of the happy rebirthsheaven.) 66. When he had conversed there in secret and formed a friendship with the non-human being. he departed to the Licchavis; then he addressed the assembly which was in session: Rajah: 67. "Sirs, listen to a word from me; choosing the better course I shall obtain my quest. A man of cruel deeds fastened upon a stake, has been well punished, is one who has failed, 68. So far for the space of twenty nights, since he has been fastened, he neither lives nor is dead. Now I will release him. Let the assembly allow it !"I Assembly: 69. "Both this one and another one quickly release. Who is it may say, you acting thus ? According to what you know, so do. The company allows your intentions." 70. He went up to the place and quickly loosed the man strung to the stake. Then said to him : "Friend, fear not ! " and handed him to healers. 71. The Licchavin went into the presence of Kappitaka and in due course shared wealth with him. Before him seated, seeking reasons he asked him thus: The king: 72. "A man of cruel deeds to stake strung up, has been well punished, is one who has failed. So far, for the space of twenty nights, since he has been fastened, he neither lives nor is dead. 73. "Now I went and released him, reverend sir, at the word of this yakkha. Tell me now, might there be some means or other whereby he can escape hell ? 74. "Reverend sir, tell me if there be a way; we will listen with trust to you. Is it not possible to erase those deeds, although we do not understand it here? " Recluse(Monk): 75, If night and day, earnestly and zealously, he would perform good works, he would be freed from that hell; a deed must be experienced elsewhere." The king: 76. "Learnt is this matter of the man. Now, reverend sir, pity me also. Teach me, admonish me, very wise one, that I may not go into hell." Recluse: 77. "Even to-day with pious mind find refuge in the Buddha, Dhamma(path), and the Sangha(order of monks), and similarly take upon yourself the five moral precepts whole and unbroken. 78. "From now on, refrain from the taking of life; reject in this world what is not given to you; do not indulge in strong drink, nor speak falsely; and be content with your own wife; 79. "And solemnly undertake this excellent eight-fold good path that leads to happy results." 80. "With a serene mind give to the upright the requisites, the robe, alms in the bowl, a resting-place, food and drink:, solid food, raiment, and sleeping quarters. 81. "Refresh with food and drink, the monks morally eminent, free from passion & learned. Merit grows always. 82. "So practising righteous things earnestly and diligently night and day, you may free yourself even from that hell. A deed must be experienced elsewhere." The king: 83 ." Even to-day with pious mind I find refuge in the Buddha, Dhamma(path) and the Sangha(order of monks); similarly I take upon myself the five moral precepts whole and unbroken. 84. "I will , from now on, refrain from the taking of life; I will reject that which is not given to me in this world; I will not indulge in liquor nor speak falsely; and I will be content with my own wife. 85. "And I solemnly undertake this excellent eight-fold good, leading to happy results. 86. "To the monks morally eminent, free from passion and learned, I will give the requisites, the robe, alms in the bowl, a resting place, food and drink, solid food, raiment and sleeping quarters. Finding delight in the doctrine of the Buddhas, I will waver not." 87. Such a man became Ambasakkhara, the Licchavi, layman of Vesali he, gentle and believing, in performing services, he then zealously supported the monks, and their order. 88. When the man who had been stake-strung was healed; of his own accord he happily renounced the world and came to the monk Kappitakuttama. Both of them then attained the fruits of the recluse. 89. Of such is the waiting upon men of worth. Rich in reward it is for the good and the wise. He who had been strung to stake attained highest reward while for Arnbasakkhara's was a lesser fruit. The venerable Mahakappitaka who had gone to Savatthi to pay homage to the Teacher(Buddha), reported to him the matter as told to the king by the peta. The Teacher(Buddha) made it the theme of a talk to the many who were present.